Saṃyutta Nikāya (Linked Discourses)

Standing to one side, the godling Candana addressed the Buddha in verse:

“Who here crosses the flood, tireless all day and night? Who, not standing and unsupported, does not sink in the deep?”

“Someone who is always endowed with ethics, wise and serene, energetic and resolute, crosses the flood so hard to cross.

Someone who desists from sensual perception, has moved past the fetter of form, and has finished with relishing and greed does not sink in the deep.”

Standing to one side, the godling Vāsudatta spoke this verse in the Buddha’s presence:

“Like they’re struck by a sword, like their head was on fire, a mendicant should wander mindful, to give up sensual desire.”

“Like they’re struck by a sword, like their head was on fire, a mendicant should wander mindful, to give up substantialist view.”

Standing to one side, the godling Subrahmā addressed the Buddha in verse:

“This mind is always anxious, this mind is always stressed about stresses that haven’t arisen and those that have. If there is a state free of anxiety, please answer my question.”

“Not without understanding and fervor, not without restraining the sense faculties, not without letting go of everything, do I see safety for living creatures.”

That is what the Buddha said. … The godling vanished right there.

So I have heard. At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. Then, late at night, the glorious godling Kakudha, lighting up the entire Añjana Wood, went up to the Buddha, bowed, stood to one side, and said to him, “Do you delight, ascetic?” “What have I gained, sir?” “Well then, ascetic, do you sorrow?” “What have I lost, sir?” “Well then, ascetic, do you neither delight nor sorrow?” “Yes, sir.”

“I hope you’re not gloomy, mendicant, I hope that delight isn’t found in you. I hope that discontent doesn’t overwhelm you as you sit alone.”

“I’m genuinely not gloomy, spirit, and no delight is found in me. And also discontent doesn’t overwhelm me as I sit alone.”

“How are you not gloomy, mendicant? How is delight not found in you? How does discontent not overwhelm you as you sit alone?”

“Delight is born from gloom, gloom is born from delight; sir, you should know me as a mendicant free of delight and gloom.”

“After a long time I see a brahmin fully quenched. A mendicant free of delight and gloom, he has crossed over clinging to the world.”

At Rājagaha. Standing to one side, the godling Uttara spoke this verse in the Buddha’s presence:

“This life, so very short, is led onward. One led on to old age has no shelter. Seeing this peril in death, do good deeds that bring you joy.”

“This life, so very short, is led onward. One led on to old age has no shelter. Seeing this peril in death, a seeker of peace would drop the world’s bait.”

Standing to one side, the godling Anāthapiṇḍika recited these verses in the Buddha’s presence:

“This is indeed that Jeta’s Grove, frequented by the Saṅgha of seers, where the King of Dhamma stayed: it brings me joy!

Deeds, knowledge, and principle; ethical conduct, an excellent livelihood; by these are mortals purified, not by clan or wealth.

That’s why an astute person, seeing what’s good for themselves, would examine the teaching rationally, that’s how they become purified in that.

Sāriputta is full of wisdom, ethics, and peace. Even a mendicant who has crossed over might at best equal him.”

That is what the godling Anāthapiṇḍika said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha addressed the mendicants: “Mendicants, tonight, a certain glorious godling, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha then repeated the verses in full.

When he said this, Venerable Ānanda said to the Buddha, “Sir, that godling must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.” “Good, good, Ānanda. You’ve reached the logical conclusion, as far as logic goes. For that was indeed the godling Anāthapiṇḍika.”

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, the glorious godling Shiva, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

“Associate only with the virtuous! Try to get close to the virtuous! Understanding the true teaching of the good, things get better, not worse.

Associate only with the virtuous! Try to get close to the virtuous! Understanding the true teaching of the good, wisdom is gained—but not from anyone else.

Associate only with the virtuous! Try to get close to the virtuous! Understanding the true teaching of the good, you grieve not among the grieving.

Associate only with the virtuous! Try to get close to the virtuous! Understanding the true teaching of the good, you dazzle among your relatives.

Associate only with the virtuous! Try to get close to the virtuous! Understanding the true teaching of the good, sentient beings go to a good place.

Associate only with the virtuous! Try to get close to the virtuous! Understanding the true teaching of the good, sentient beings live happily.”

Then the Buddha replied to Shiva in verse:

“Associate only with the virtuous! Try to get close to the virtuous! Understanding the true teaching of the good, you’re released from all suffering.”

Standing to one side, the godling Khema recited these verses in the Buddha’s presence:

“Fools and simpletons behave like their own worst enemies, doing wicked deeds that ripen as bitter fruit.

It’s not good to do a deed that plagues you later on, for which you weep and wail, as its effect stays with you.

It is good to do a deed that doesn’t plague you later on, that gladdens and cheers, as its effect stays with you.”

“As a precaution, you should do what you know is for your own welfare. A thinker, an attentive one would not proceed thinking like the cart driver.

Suppose a cart driver leaves the highway, so even and well compacted. They enter upon a rough road, and fret as soon as their axle is broken.

So too, a dullard leaves the good to follow what’s against the good. Fallen in the jaws of death, they fret like one whose axle is broken.”

Standing to one side, the godling Serī addressed the Buddha in verse:

“Both gods and humans enjoy their food. So what’s the name of the spirit who doesn’t like food?”

“Those who give with faith and a clear and confident heart, partake of food in this world and the next.

So you should dispel stinginess, overcoming that stain, and give a gift. The good deeds of sentient beings support them in the next world.”

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha.” He repeated the Buddha’s verses, and said:

“Once upon a time, sir, I was a king named Serī, a giver, a donor, who praised giving. I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars. Then the ladies of my harem approached me and said, ‘Your Majesty gives gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the first gate to the ladies of my harem. There they gave gifts, while my own giving dwindled.

Then my aristocrat vassals approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the second gate to my aristocrat vassals. There they gave gifts, while my own giving dwindled.

Then my troops approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the third gate to my troops. There they gave gifts, while my own giving dwindled.

Then my brahmins and householders approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, your troops give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the fourth gate to my brahmins and householders. There they gave gifts, while my own giving dwindled.

Then my men approached me and said, ‘Now Your Majesty is not giving gifts anywhere!’ When they said this, I said to those men, ‘Well then, lads, deposit half the revenue generated in the outer districts in the royal compound. Give the other half as charity to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars in those districts.’ Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say ‘there’s this much merit’ or ‘there’s this much result of merit’ or ‘for so long I’ll remain in heaven’. It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

‘Those who give with faith and a clear and confident heart, partake of food in this world and the next.

So you should dispel stinginess, overcoming that stain, and give a gift. The good deeds of sentient beings support them in the next world.’”

Standing to one side, the godling Ghaṭīkāra spoke this verse in the Buddha’s presence:

“Seven mendicants reborn in Aviha have been freed. With the complete ending of greed and hate, they’ve crossed over clinging to the world.”

“Who are those who’ve crossed the bog, Death’s dominion so hard to pass? Who, after leaving behind the human body, have risen above celestial yokes?”

“Upaka and Palagaṇḍa, and Pukkusāti, these three; Bhaddiya and Bhaddadeva, and Bāhudantī and Piṅgiya. They, after leaving behind the human body, have risen above celestial yokes.”

“You speak well of them, who have let go the snares of Māra. Whose teaching did they understand to cut the bonds of rebirth?”

“None other than the Blessed One! None other than your instruction! It was your teaching that they understood to cut the bonds of rebirth.

Where name and form cease with no residue left behind; understanding this teaching, they cut the bonds of rebirth.”

“The words you say are deep, hard to understand, so very hard to wake up to. Whose teaching did you understand to be able to say such things?”

“In the past I was a potter in Vebhaliṅga named Ghaṭīkāra. I took care of my parents as a lay follower of Buddha Kassapa.

I refrained from sexual intercourse, I was chaste, spiritual. We lived in the same village; in the past I was your comrade.

I am the one who understands that these seven mendicants have been freed. With the complete ending of greed and hate, they’ve crossed over clinging to the world.”

“That’s exactly how it was, just as you say, Bhaggava. In the past you were a potter in Vebhaliṅga named Ghaṭīkāra.

You took care of your parents as a lay follower of Buddha Kassapa. You refrained from sexual intercourse, you were chaste, spiritual. We lived in the same village; in the past you were my comrade.”

“That’s how it was when those friends of old met again. Both of them are evolved, and bear their final body.”

So I have heard. At one time several mendicants were staying in the Kosalan lands, in a wilderness hut on the slopes of the Himalayas. They were haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

Then on the fifteenth day sabbath the godling Jantu went up to those mendicants and addressed them in verse:

“The mendicants used to live happily, as disciples of Gotama. Desireless they sought alms; desireless they used their lodgings. Knowing that the world was impermanent they made an end of suffering.

But now they’ve made themselves hard to look after, like chiefs in a village. They eat and eat and then lie down, passed out in the homes of others.

Having raised my cupped palms to the Saṅgha, I speak here only about certain people. They’re dregs, with no protector, just like those who have passed away.

I’m speaking about those who live negligently. To those who live diligently I pay homage.”

At Sāvatthī. Standing to one side, the godling Rohitassa said to the Buddha: “Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?” “Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

Once upon a time, I was a seer named Rohitassa, son of the benefactors. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. This wish came to me: ‘I will reach the end of the world by traveling.’ Having such speed and stride, I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.

It’s incredible, sir, it’s amazing, how well said this was by the Buddha. ‘Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.’”

“But Reverend, I also say there’s no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.

The end of the world can never be reached by traveling. But without reaching the end of the world, there’s no release from suffering.

So an intelligent person, understanding the world, has completed the spiritual journey <j>and gone to the end of the world. Assuaged, knowing the end of the world, they do not hope for this world or the next.”

Standing to one side, the godling Nanda spoke this verse in the Buddha’s presence:

“Time flies, nights pass by, the stages of life leave us one by one. Seeing this peril in death, do good deeds that bring you joy.”

“Time flies, nights pass by, the stages of life leave us one by one. Seeing this peril in death, a seeker of peace would drop the world’s bait.”

Standing to one side, the godling Nandivisāla addressed the Buddha in verse:

“Four are its wheels, and nine its doors; it’s stuffed full, bound with greed, and born from a bog. Great hero, how will I keep going?”

“Having cut the strap and harness— wicked desire and greed— and having plucked out craving, root and all: that’s how you will keep going.”

At Sāvatthī. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, do you endorse Sāriputta?”

“Sir, who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged? Venerable Sāriputta is astute, he has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. He has few wishes, he’s content, secluded, aloof, and energetic. He is a preacher, and he accepts advice; he accuses and criticizes wickedness. Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”

“That’s so true, Ānanda! That’s so true! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And the Buddha repeated all of Ānanda’s terms of praise.

While this praise of Sāriputta was being spoken, the godling Susīma approached the Buddha, escorted by a large assembly of godlings. He bowed, stood to one side, and said to him:

“That’s so true, Blessed One! That’s so true, Holy One! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And he too repeated all the terms of praise of Sāriputta, adding,

“For I too, sir, whenever I go to an assembly of godlings, frequently hear the same terms of praise.”

While this praise of Sāriputta was being spoken, the godlings of Susīma’s assembly—uplifted and overjoyed, full of rapture and happiness—displayed a rainbow of bright colors.

Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. When placed on a cream rug it would sine and glow and dazzle. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

Suppose there was a pendant of Black Plum River gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and dazzle. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

Suppose that in the autumn the heavens were clear and cloudless. At the crack of dawn, the morning star shines and glows and dazzles. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

Suppose that in the autumn the heavens were clear and cloudless. As the sun is rising to the firmament, having dispelled all the darkness of space, shines and glows and dazzles. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.